Diagram du jour

This is pretty much a paraphrasing of what I’m always saying, one way or another, but I think it’s a relatively clear one. What I’m trying to do is to classify the different modes of understanding available to us to help us relate and unify our experience. In this diagram the darker, outer circles of why, how and what are the space in which we can feel the relevance of a problem and pursue understanding; the brighter inner circles of the venn diagram are the successful resolution of a problem through the exercise of various modes of understanding. At the center is totality as (as I believe) Levinas uses it, though without the moral overtones.

My view is that most us overemphasize episteme (the type of knowledge by which we comprehend objects), if we recognize the other forms of understanding at all. Even when we do, we tend to reduce them to the terms of episteme. In my view, sophia and phronesis are felt and responded, to aptly or not, according to the degree of one’s understanding. One’s ability to articulate the understanding has much less to do than with one’s ability to relate and respond (verbally or not) by the terms of and to the ends set by the understanding. Sophia and phronesis are essentially tacit forms of knowledge, which can find articulations, but precedes and exceeds the articulation of language.

These diagrams are the attempts of my own episteme to relate to the other faculties within my soul. And when I find myself caring about the form and content of these diagrams and then later catch myself working naturally according to the principles I’m attempting to show, I experience wholeness of purpose and coherence in the world. And if others experience my diagrams this way — or show me how I can improve them, or convince me that I ought to destroy them — I feel the potential of the world to be a home.

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I’m always looking for structures, but not because I think the structure is already there to be discovered. It’s because I think sanity requires these kinds of structures. I am perfectly willing to project a structure onto reality as if it is already in it, and see it there afterward. These structures are not tools I employ to help me see; they’re understanding itself, by which I see.

I’m enough of a skeptic that I do not care if a model is a discovery or an invention. What matters is that it is experienced as a discovery, and that the structure clings to my vision as if it is part of what I see, not a feature of my sight.

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